The Notion of Spirituality in Adult and
Higher Education
Garfield Kevin Hood,
University of Alberta
Abstract:
Although adult educators are often
challenged to help students find meaning and purpose in their lives, educators
often avoid the topic of spirituality as a research topic or within the
classroom setting. This article considers the notion of spirituality as it
relates to adult and higher education. The author provides an overview of
current theory and research relating to spirituality and then discusses the
need for and implications of incorporating the notion of spirituality into
adult and higher education. This article is the foundation work for graduate
research leading to a Master of Education degree in Adult Education.
Introduction
T |
here has been a growing interest in North American society to
understand and more clearly define the concept of spirituality. We frequently
see the term used in newspapers or magazines and hear the word used
indiscriminately by the media in relation not only to religious activities, but
to other areas of everyday life including ‘spirituality in the workplace’ or
the spiritual nature of counselling or therapy. Much of the academic work
focusing on spirituality has evolved out of research in the area of transpersonal
psychology; even within this field, there has been difficulty generating
research that might validate the subject’s theoretical importance. Mack (1994)
identifies the problem, indicating that “the relative inattention to the study
of the spiritual in psychology may be rooted in the profession’s historical
precedents to dissociate itself from nonempirical philosophical disciplines”
(p. 15). Mack goes on to note that “this is exacerbated by the fact that the
concept is dynamic in nature and… has undergone numerous transformations” (p.
15) related to changes in religious, political, and social structures. This
obstacle is apparent with any academic research connected with spirituality.
It is my contention that students entering
adult and higher education settings are often engaged in a search to find
meaning and purpose in their lives. Unfortunately, students often find the
academy devoid of any “morals” in its struggle to be sectarian and politically
correct. Young (1997) identifies this concern as well. He indicates that
“spirituality evokes the human need for unity and caring, but the integrative,
emotional, and universal character of these needs is difficult to reconcile
with academic activities today” (p. 142). He goes on to say that although the
“history of higher education has involved a human struggle to find lasting and
unified truths” (p. 167), spiritual well-being is still a by-product rather
than the main result of the public education system.
It is my intention within this article to
develop a conceptual framework for understanding and differentiating the
concepts of spirit and soul. The article will relate spirituality to
transformative learning and consider the impact a focus on spirituality can
have on adult education in general, and instructional design in particular. A
review of the research that has been done in the area of Jungian psychology as
a theoretical foundation for understanding spiritual development is contrasted
with research that is being done in the area of self-transcendence as an
alternative perspective. I then introduce the notions of spirit and soul and
suggest how these two concepts can be differentiated. As a definition of
spirituality evolves, the concept is related to our work within the adult and
higher education classroom. As one example of how spirituality can be
integrated into education, I call upon the notion of transformative learning to
illustrate this process. I conclude by challenging the reader to consider the
implications for adult and
higher education theory and practice, should spirituality and
education be integrated.
Psychological Perspectives on Spiritual
Development
A |
mong the early research in the field of psychology, the work of
Jung has been instrumental in exploring and understanding spirituality within
the human psyche. Although Jung (1959) focused most clearly on the concept of
‘soul’, he saw spirituality as a foundation for human development and described
the spirit as the characteristic of a human that “makes him [sic] creative,
always spurring him on, giving him lucky ideas, staying power, ‘enthusiasm’ and
‘inspiration’” (p. 393). Singer (1972) explicates Jung’s interest in
spirituality. She argues that
for Jung, questions of the spirit were of
highest importance. By ‘spirit’ he did not mean the supernatural, but rather
those higher aspirations which are so much a part of man’s striving, whether
they are expressed in works of art, in service to one’s fellow man, or in
attempting to understand the workings of nature and her order(p. 94).
Although it is impossible to do justice to Jungian psychology
within the context of this overview, it is important to understand that Jung
believed that religion evolved from the ‘collective unconscious’ and he
considered religiosity to be an instinctual aspect of human functioning.
Jung’s knowledge of, and interest in,
world mythology led him to recognize that the dreams and fantasies of his
clients were often inhabited by ancient symbols, images and mythological motifs
that many of these people had never been exposed to. Because they had not
acquired this information within their lifetimes, Jung concluded that the
motifs were innate structures inherited by every member of the human race.
These primordial images, or ‘archetypes’ as Jung called them, were common to
all people: trans-individual, collective, and transcendent. Jung (1959)
explained that the interpretation of archetypes was reliant on the fact that
eternal truth needs a human language that
alters with the spirit of the times. The
primordial images undergo ceaseless
transformation and yet remain ever the same… Always they require a new
interpretation if, as each formulation becomes obsolete, they are not to lose
their spellbinding power… (p. 396).
In order to understand the importance of
the concept of archetypes to Jungian psychology, we must realize that within
Jung’s approach to religion, the spiritual element was an essential part of the
psyche. Singer (1972) explains this more fully:
It is the source of the search for
meaning, and it is that element which lifts us above our concern for merely
keeping our species alive… The spiritual element is expressed in symbols, for
symbols are the language of the unconscious… The symbol attracts, and therefore
leads individuals on the way of becoming what they are capable of becoming.
That goal is wholeness, which is integration of the parts of the personality
into a functioning totality. (p. 392)
Unlike Freud, as a psychologist Jung did not dismiss spiritual
urges as psychological neuroses but rather saw spiritual growth as a component
of individuation. In her interpretation of Jung’s work, Mack (1994) suggests
that individuation involves the
process of achieving wholeness through
synthesis of conscious and unconscious
aspects of the self … Jung characterized
this process of individuation as religious in nature… According to Jung, both
psychological and spiritual health depend on an open relationship between
conscious and unconscious forces in personality. This open relationship, which
is fundamental for the Jungian process of personality integration, is the
criterion in discerning genuine spirituality (pp. 16-17) .
Drawing from Jung’s work, several other
theorists within the field of psychology have broadened the concept of
spirituality to include the process of ‘self-transcendence’. These theorists
view growth in the spiritual realm differently from Jung in that “the self is
not deified and God is not psychologized” (Mack, 1994, p. 17). Within this
framework, theorists such as Wilber (1979) view spiritual development as
ontogenetic and unidirectional toward an ultimate unity (a state of mystical
oneness beyond all division and duality). Transcendence involves a disclosure
to consciousness of psychic and spiritual potentials which to that point were
present in an immanent but not yet evident way. Transcendence of the ego is an
integration process that is achieved through total dependence on God, a higher
power or purpose, or both. Wilber himself indicates that the process of
transcendence is difficult to understand, but intimates that this may be a
weakness relative to Western culture.
We have largely lost any direct and
socially accessible means to transcendence. The average person will therefore
probably listen in disbelief if it is pointed out that he has, nestled in the
deepest recesses of his being, a transpersonal self, a self that transcends his
individuality and connects him to a world beyond conventional space and time.
(p. 123)
Wilber (1979) posits that the recent
resurgence of spirituality in Western culture is an indicator of people’s
desire to find new meaning. Although we strive towards what Wilber describes as
‘unity consciousness’, he discusses a resistance to this consciousness:
As a person takes up the special
conditions of a spiritual practice, he will begin to
realize, with increasing certainty and
clarity, an exasperating but unmistakable fact: nobody wants unity
consciousness. At all times we are, in truth, resisting unity consciousness,
avoiding God, fighting the Tao. It is certain that we are always wavejumping,
that we are always resisting the present wave of experience. But unity
consciousness and the present are one and the same thing. To resist one is to
resist the other… The understanding of this secret resistance is the ultimate
key to enlightenment. (p.146)
To expand on the idiosyncrasies of these two perspectives, it is
important to first recognize that they are both ‘transpersonal’ in that they
view transcendence as a developmental transition to a level of experience beyond
that centred in the ego or personal self. At the same time, there are
differences in the models that Wilber suggests may derive from the divergence
of Eastern and Western thought. To delineate this East/West perspective more
clearly, Wilber’s model emphasizes the nonduality of the self, focuses on the
cognitive aspects of selftranscendence,
and describes self-transcendence as a process that develops
through enlightenment
and sacred wisdom.
Conversely, Jungian and post-Jungian
theorists have developed the concept of duality of self (conscious or
unconscious), focussed on the interactional aspect of self-transcendence, and
maintained that self-transcendence occurs through a restored or redeemed
relationship (i.e. reunion of the self with its ground). The continued debate
between these two perspectives has been clearly identified by Washburn (1990).
He poses several questions for the student of transcendence to ponder:
- What exactly does the process of spiritual development consists
of?
- Is transcendence a wholly immanent process or a process that
involves contact with
transcendent forces?
- Is transcendence primarily growth from within or transformation
from without?
- Does transcendence ultimately lead beyond all selfhood or to a
point at which a
higher form of selfhood is achieved?
These questions continue to stimulate dialogue in the field of
transpersonal psychology and challenge us to develop a clearer understanding of
the complex nature of spiritual development.
Understanding Spirituality: Differentiating
Spirit and Soul
A |
s mentioned previously, the term spirituality has taken on a
popular yet ambiguous character. People use the word freely when they discuss
concepts like ‘breaking the human spirit’ or ‘the spirit of the times’. We also
hear the terms spiritual and spirituality used by religious and secular people
in reference to human development or personal growth. Discussions involving
spirituality quite often get enmeshed with the word ‘soul’ and even academic
writings often use the terms interchangeably. So what is spirituality?
The clearest definition that I have been
able to find for the concept of spirituality from a research framework is from
a study done by Elkins, Hedstrom, Hughes, Leaf and Saunders (1988). They define
spirituality as “a way of being and experiencing that comes about through
awareness of a transcendent dimension and that is characterized by certain
identifiable values in regard to self, others, nature, life, and whatever one
considers the Ultimate” (p. 10). They go on to identify nine components of
spirituality:
Transcendent dimension: The spiritual
person has an experientially based belief that there is a transcendent
dimension to life. The actual content of this belief may range from the
traditional view of a personal God to a psychological view that the
‘transcendent dimension’ is simply a natural extension of the conscious self
into the regions of the unconscious or Greater Self.
Meaning and purpose in life: The spiritual
person has known the quest for meaning and purpose and has emerged from this
quest with confidence that life is deeply meaningful and that one’s own
existence has purpose.
Mission in life: The spiritual person has
a sense of ‘vocation’. He or she feels a sense of responsibility to life, a
calling to answer, a mission to accomplish, or in some cases, even a destiny to
fulfill.
Sacredness of life: The spiritual person
believes life is infused with sacredness
and often experiences a sense of awe,
reverence, and wonder even in nonreligious’ settings.
Material values: The spiritual person can
appreciate material goods such as money and possessions but does not seek
ultimate satisfaction from them nor attempt to use them as a substitute for
frustrated spiritual needs.
Altruism: The spiritual person believes we
are our ‘brother’s keepers’ and is touched by the pain and suffering of others.
Idealism: The spiritual person is a
visionary committed to the betterment of the
world.
Awareness of the tragic: The spiritual
person is solemnly conscious of the tragic
realities of human existence. He or she is
deeply aware of human pain, suffering
and death.
Fruits of spirituality: The spiritual
person is one whose spirituality has borne fruit in his or her life. True
spirituality has a discernible effect upon one’s relationship to self, others,
nature, life, and whatever one considers to be the Ultimate.
Although this definition is useful in
developing an understanding of spirituality, it clearly illustrates the
numinous character of the phenomenon. Beck (1986) suggests that a spiritual
person “has characteristics which range from deep self-knowledge and
sensitivity, to awareness of and care for the concrete needs of self and
others” (p. 151). He describes 13 different characteristics of a spiritual
person: awareness, breadth of outlook, a holistic outlook, integration, wonder,
gratitude, hope, courage, energy, detachment, acceptance, love and gentleness.
Beck himself indicates that anyone faced with such a long list of
characteristics of a spiritual person might wonder if the concept of
spirituality is too broad to be of any use. He believes that in fact, “failure
in the spiritual domain occurs when too many of the wide range of conditions
and elements of spirituality are absent” (p. 153). Attempts at identifying
common elements that might define spirituality more completely have been
unsuccessful; however, the literature
consistently includes the concept of transcendence, and the theme
that people yearn for transcendence.
From his readings of ancient literature,
Moore (1996) helps differentiate the concept of spirituality from the concept
of soul:
Although the issue is subtle and
complicated, in general terms we can see the spirit as focused on transcending
the limits of our personal, time-bound, concrete life. The spirit is fascinated
by the future, wants to know the meaning of everything, and would like to
stretch, if not break altogether, the laws of nature through technology or
prayer. It is full of ideals and ambition, and is a necessary, rewarding and inspiring
aspect of human life. The soul is, as Jung says, the ‘archetype of life’,
embedded in the details of ordinary, everyday experience. In the spirit, we try
to transcend our humanity; in the soul, we try to enter our humanity fully and
realize it completely. (p. 12)
Reflecting on the work of James Hillman,
Moore (in Hillman, 1989) reiterates this sentiment, emphasizing this tendency
for spiritual practice to “rise above or move beyond the valley of the soul…”
(p. 7). He continues, “Spirit tends to be escapist, literalistic, and single-
minded in its detours around soul…. Hillman speaks strongly for the soul, but
at the same time he values spirit highly, stressing the importance of arts, a
religious sensibility, and, especially ideas” (p. 7). Moore’s description of
the nature of spirit and soul draw back to the theoretical frameworks proposed
by Jung, Wilber, and other transpersonal psychologists. Moore contrasts spirit
and soul and alludes to their role in personal development and adult and higher
education. As adult educators, we can challenge students to ‘transcend’
humanity in the quest for knowledge by providing an opportunity to engage in
critical discourse (spirit) but educational institutions need to provide an
atmosphere of ‘community’ and ‘fellowship’ (soul). The academy frequently fails
in this regard.
Transformative Learning
I |
t is possible to consider spirituality from an educational
perspective if it is viewed in the context of transformation theory. One of the
most significant contributions that has been made to this body of knowledge is
Mezirow’s work (1989, 1991, 1992 and 1995, inter alia) in the area of
perspective transformation. Perspective transformation as defined by Mezirow
can occur through transformation of meaning schemes or an epochal
transformation triggered by a life crisis or major transition. Mezirow (1991)
states that perspective transformation involves eleven sequential stages:
1. a disorienting dilemma.
2. self-examination with feelings of guilt
or shame, sometimes turning to religion
for support.
3. a critical assessment of assumptions.
4. recognition that one’s discontent and
the process of transformation are shared and
others have negotiated a similar change.
5. exploration of options for new roles,
relationships, and actions.
6. a plan for a course of action.
7. knowledge and skills for implementing
one’s plans
8. provisional enactment new roles
9. a renegotiation of relationships and
negotiating new relationships
10. the building of competence and
self-confidence in new roles and relationships
11. a reintegration into one’s life on the
basis of conditions dictated by one’s new
perspective. (pp.168-169)
In describing transformative learning, Mezirow (1995) argues that
“learning which may
involve a reassessment of one’s self-concept, as is often the case
in perspective transformation, is threatening, emotionally charged, and
extremely difficult” (p. 48). Furthermore, he contends that “it is not enough
that such transformations effect a cognitive insight; they require a conative
and emotional commitment to act upon a new perspective as well” (p. 48).
As we read Mezirow’s work, we sense that
perspective transformation is individualistic, linear, rational, and cognitive
in nature, raising the question of whether the concept of spirituality suits
his framework. Although Mezirow’s orientation typically asserts the dominance
of the rational and the marginality of the extrarational, he does make
reference to the notion of ‘discernment’. Reviewing the work of Boyd and Myers
(1988), Dorland (1995) suggests that discernment is a way of knowing that leads
to contemplative insight.
Things are seen in their relational
wholeness. “Discernment gradually leads people to wholeness, to meaning, to a
tacit knowledge of the mystery held within our beings” (Boyd & Myers, 1988,
p. 275). This process requires a silencing of the rational, logical part of
ourselves, our ego, and practising ‘deep listening’” (p. 27-28).
Mezirow has a tendency to avoid these reflections on the ‘extrarational’.
Instead, he
focuses on instrumental, dialogic, and emancipatory learning
domains without clearly establishing how meaning and purpose contribute to
transformation from a spiritual perspective.
Mezirow’s (1989) own comments about adult
education point to both the strengths and weaknesses of his framework:
Adult education goals like social action,
intellectual development, cognitive and
moral development, self-actualization,
democratic participation or liberation, and
social and political goals like freedom,
liberty, equality, justice, human rights and
others are all of great importance, but
they are only instrumental. From my
erspective, their common purpose is to foster the conditions and
abilities necessary for an adult to understand his or her experience through
free, full participation in critical discourse. Reflective dialogue represents
the most distinctively human attribute, the capacity to learn the meaning of
one’s own experience and to realize the value potential in nature through communication
(p. 174).
Although Mezirow did not expand on the
concept of how we learn the meaning of our own existence, the concept of
spiritual development as a component of transformation is introduced in this
passage.
Spirituality and Transformative Learning
I |
n his comments about the role of the educator, Purpel (1989)
argues that, “we educators have for the most part been able (willing) to
separate our concern for education from our discussion of our most serious and
profound matters. What is the meaning of life? How do we relate as a family,
nation, people?” (p. 5) Although somewhat ominous, these questions challenge us
to broaden our perspective of adult and higher education and examine our role
as adult educators.
What is adult education? UNESCO defines
adult education as: The entire body of
organized educational processes… whereby
persons regarded as adult… develop
their abilities, enrich their knowledge,
improve their technical or professional qualifications or turn them in a new
direction and bring about changes in their attitudes or behavior in the twofold
perspective of full personal development and participation in balanced and
independent social, economic and cultural development… (Selman & Dampier,
1991, p.3)
What does this say about the nature of
education? Although it seems all-encompassing, the definition takes on a
vocational focus highlighting issues such as technical and professional
qualifications. While it does mention personal development, this aspect is
related to participation in social, economic and cultural development.
In contrast, Purpel (1989) and many other
educators take a more ‘holistic’ approach to adult learning. Neiman (1995)
suggests that “… true liberal education is… that which allows things to grow
most naturally, to become what they are by nature meant to be, to achieve their
ultimate purpose” (p. 58). Often, both in my personal life and in the readings
I have completed, these questions of ‘meaning’ and ‘purpose’ come to the
foreground. In adult and higher education, they are most clearly developed
within a transformative learning framework.
Transformative learning is “a process of
critical self-reflection, or a process of questioning the assumptions and
values that form the basis for the way we see the world” (Cranton, 1992, p.
146). Transformation may be precipitated by a life crisis (death), a change of
circumstances (new job), or through challenging interactions with another
person (an adult educator). Mezirow (1992) describes transformative learning as
a learning process that mediated by critical self-reflection, which results in
a reformulated meaning perspective that reframes one’s experience in a more
more inclusive, discriminating, and integrative manner.” Cranton (1992)
suggests five steps for educators trying to promote transformative learning in
their classroom :
1. Recognize the learner’s assumptions
that are acting as constraints;
2. Create an environment which challenges
assumptions;
3. Encourage the learner to question the
validity of assumptions;
4. Provide guidance and support in the
revision of assumptions; and
5. Create an environment where the learner
can act on revised assumptions.
Transformative learning is appealing in
that it has the ability to combine ideals from
such diverse fields as psychology, philosophy, critical theory,
and adult and higher education. It allows the learner and educator to take the
best of each, and as Freire or Mezirow might say, to move forward into
‘praxis’. One aspect of transformative learning that is often questioned is the
individual focus that it seems to promote. If we agree that adult education has
at its roots some form of social action, then how might this individualistic
transformation converge with social action? Mezirow suggests that individual
transformation precedes societal transformation. I would agree, and add that,
by expanding on transformative learning through the concept of spirituality,
social transformation is even more likely. Griffin (1993) explains spirituality
as “...an awareness and awe of the connectedness of what is and what could be.
It includes your vision of what could be for yourself—your purpose in life, for
others, for nature” (p. 121). Within this context, Griffin proposes that
education should move from the realm of looking only at the areas of technology
and credentialing to a more holistic education. She stresses the need for links
between traditional education and holistic learning but is conscious of the
need to avoid using terms that would create the discomfort that typically may
be associated with religious doctrine or ‘new age psychology’. To bring more
clarity
to her argument, she goes on to quote from Brown:
Spiritual experiences are those which give
us new expansive perceptions about our relationship to the cosmos, which allow
us to glimpse a reality beyond the logical, rational, physically bound world we
usually consider to be our home. These new perceptions are naturally
accompanied by strong emotions of fear, (and) joy...our thinking may become
confused… When we undergo such experiences, our values change. We become more
open to transpersonal values: ethical, aesthetic, heroic, humanitarian,
altruistic… (as cited in Griffin, 1993, p.122).
Transformative Learning in Practice
W |
hen I first read about transformative learning from Griffin’s
(1993) perspective, I was overwhelmed by the enormity of the ideas she
proposed. The union of transformation and spirituality with education did not
seem to reflect the traditional role of an adult educator but instead
‘psychologized’ the profession. Often in class discussions, my colleagues and I
struggled with the principle of not imposing our values and belief systems on
others. We choose our words not only to be ‘politically correct’, but also to
ensure we don’t force our viewpoint on others. How would educators avoid
getting into moral arguments or religious debates with students if they
incorporated the notion of spirituality into their courses? On the other hand,
it is misleading to think that any curriculum could be taught with absolute
objectivity.
As I considered the impact that dialogues
on spirituality and transformation might have on adult and higher education, I
was excited about the possible consequences. Students question the relevance of
course material but they fail to understand the relationship course material
has to their program, career or life. Krishnamurti (1953) suggests that rather
than worrying so much about forcing values on each other, we need to focus more
on discovering what an ‘integrated outlook to life’ might mean through critical
thinking and dialogue:
Though there is a higher and wider
significance to life, of what value is our education if we never discover it?
We may be highly educated, but if we are without deep integration of thought
and feeling, our lives are incomplete, contradictory and torn with many fears;
and as long as education does not cultivate an integrated outlook to life, it
has very little significance… Education is not merely a matter of training the
mind. Training makes for efficiency, but it does not bring about completeness.
A mind that has merely been trained is the continuation of the past, and such a
mind can never discover the new. That is why, to find out what is right
education, we will have to inquire into the whole significance of living. (pp.
11-13)
So, what does this mean for the role of
the adult educator? Krishnamurti (1953) admonishes us when he indicates that
“the present system of education is making us subservient, mechanical and
deeply thoughtless; though it awakens us intellectually, inwardly it leaves us
incomplete, stultified and uncreative” (p. 15). Although Krishnamurti was
describing concerns he thought were prevalent in the pedagogy of children and
youth, he also directs these comments to the academy in general. Even today,
when we look at adult education in the workplace or in the community, the focus
is typically geared towards skill development or vocational training.
Purpel (1989) provides a compelling
perspective of education in which he describes the purpose of adult and higher
education:
… to help us to see, hear, and experience
the world more clearly, more completely, and with more understanding. Another
vital aspect of the educational process is the development of creativity and
imagination, which enable us not only to understand but to build, make, create,
and re-create our world… We are here talking about a vision that can illuminate
what we are doing and what we might work to achieve. Such a vision needs to
inform all aspects of our life, and naturally that includes education… (p. 5)
As adult educators then, our challenge is
not only to help students integrate academic theory with skill development, but
also to encourage students to look at their own transformative learning.
Dorland (1996) suggests that adult educators have a mandate to practice two
fundamental virtues, namely seasoned guidance and compassionate criticism. She
explains the role of each within adult and higher education:
Seasoned guidance refers to an educator’s
ability to help learners carry on the journey’s inner dialogue. The term
‘seasoned’ implies that adult educators are themselves involved in a dialogue
process with their own personal journeys, and can speak to their personal
experience in order to assist learners. Compassionate criticism refers to the
process whereby adult educators assist learners by helping them to question
their existing world view and ‘modus operandi’, moving on to criticize the
dominant consciousness, and to enter a process of discernment which can open the
way to a new, more integrated, holistic future (p. 121).
By encouraging dialogue and critical
thinking, we establish a process that challenges students in all realms of
social, political and moral issues. Seasoned guidance adds to this process by
recognizing that very often it will be the educator who is allenged to
critically think about his or her own assumptions. Purpel (1995) summarizes
this idea well when he suggests the following:
Each of us engages in some form or another
in the troubling and daunting task of
searching for and acting on meaning and I
believe that those of us who are educators ought to integrate this quest into
our professional responsibilities. My view is that educators need to share that
struggle and infuse personal reflection into the intellectual and ideological
dimensions of their work not only as legitimate self-reflection but also as a
necessary part of genuine dialogue. (p. 156)
Whenever we try to reconcile the concept
of spirituality with adult education practice, the union seems to stimulate
dialogue on meaning and purpose. Jarvis and Walters (1993) describe the
relationship between transformative learning and adult education as … a
transformational journey in which the driving motive for learning is the search
for meaning. Working with adult students studying various curricula… Daloz saw
their experience as a sense-making, meaning-generating search that
was far more
encompassing than the study of the subject matter… Learning
entailed development
and growth in which occurs a transformation in how they created
meaning. Persons
experienced growth when they began to look at life through their
own eyes and not
the eyes of others (p.135).
Final Thoughts
A |
s a researcher, I chose to study the concept of spirituality
within an adult education context because the topic gave meaning and purpose to
my research at a time when I questioned my own adult learning experiences. As
an instructor, I sometimes question my ability to incorporate these ideas of
spirituality effectively into my classroom setting given the academic and
political climate of our time. Incorporating transformative learning and
spirituality into the classroom is at its best a daunting and intimidating
venture. On the other hand, if we believe that transformation is a necessary
and integral component of adult and higher education, we are obliged to take on
the challenge. This article has provided some insight into the nature of
transformative learning so that we adult educators can begin to consider how to
incorporate these principles into our education practice. It seems appropriate
to conclude where we began, with a challenge from Jung (1957):
The spiritual transformation of mankind
follows the slow tread of the centuries and cannot be hurried or held up by any
rational process of reflection, let alone brought to fruition in one
generation. What does lie within our reach, however, is the change in
individuals who have, or create, an opportunity to influence others of like
mind in their circle of acquaintance. (p. 121).
Acknowledgements
Thank you Sue Scott and Bruce Spencer
(University of Alberta) for encouraging my transformative learning and Raymond
Cormie, Wendy Caplan, Debra Lynkowski and my family for encouraging my
spiritual development. Thanks as well to the reviewers and editors of Higher
Education Perspectives for all of their hard work.
References
Beck, C. (1986). Education for spirituality. Interchange,
17(2), 148-158.
Boyd, R. & Myers, J. G. (1988). Transformative education.
International Journal of Lifelong Education, 7(4), 261-284.
Cranton, P. (1992). Working with adult learners. Toronto:
Wall & Emerson, Inc.
Dorland, J. (1995). “Homecoming”: Transformative journey to
self. Edmonton: University of Alberta.
Elkins, D., Hedstrom, L., Hughes, L., Leaf, J. & Saunders, C.
(1988). Toward a humanistic-phenomenological spirituality: Definition,
description, and measurement. Journal of Humanistic Psychology, 28(4),
5-17.
Freire, P. (1993). Pedagogy
of the oppressed (New Revised 20th Century Edition). New York: The
Continuum Publishing Co.
Griffin, V. (1993). Holistic learning/teaching in adult education:
Would you play a one-string guitar? In T. Barer-Stein & J. Draper (Eds.), The
craft of teaching adults (pp. 107-130). Toronto: Culture Concepts
Publishers.
Hillman, J. (1989). A blue fire (Thomas Moore, Ed.). New
York: Harper Perennial.
Jarvis, P. & Walters, N. (Eds.). (1993). Adult education
and theological interpretations. Malabar: Kreiger Publishing Co.
Jung, C. (1957). The undiscovered self (R. Hull, Trans.).
New York: Mentor Publishing.
Jung, C. (1959a). The phenomenology of the spirit in fairytales.
In H. Rend, M. Fordham, & G. Adler (Eds.), (R. Hull, Trans.), The
archetypes of the collective unconscious (Vol. 9, Part 1). Princeton:
Princeton University Press. (Original work published in 1945).
Jung, C. (1959b). The psychology of transference. In H. Read, M.
Fordham, & G. Adler (Eds.), (R. Hull, Trans.), The practice of
psychotherapy (Vol. 16). Princeton: Princeton University Press. (Original work
published in 1946).
Krishnamurti, J. (1953). Education and the significance of life.
San Francisco: Harper Collins.
Lindeman, E. (1961). The meaning of adult education (J. R.
Kidd, Ed.). Montréal: Harvest House.
Mack, M. (1994). Understanding spirituality in counseling
psychology: Considerations for research, (Original work published 1926)
training, and practice. Counseling and Values, 39, 15-31.
Mezirow, J. (1989). Transformation theory and social action: A
response to Collard and Law. Adult Education Quarterly, 39(3), 169-175.
Mezirow, J. (1991). Transformative dimensions of adult learning.
San Francisco: Jossey-Bass Publishers.
Mezirow, J. (1992). Transformation theory: Critique and confusion.
Adult Education Quarterly, 42(4), 250-252.
Mezirow, J. (1995). Transformation theory of adult learning. In M.
Welton (Ed.), In defense of the lifeworld: Critical perspectives on adult
learning (pp. 39-70). New York: State University of New York Press.
Moore, T. (Ed.). (1996). The education of the heart. New York:
Harper-Collins.
Neiman, A. (1995). Pragmatism: The aims of education and the
meaning of life. In W. Kohli (Ed.), Critical conversations in philosophy of
education (pp. 56-72). New York: Routledge Publishers.
Purpel, David. (1989). The moral and spiritual crisis in
education. Massachusetts: Bergin and Garvey Publishers, Inc.
Purpel, David. (1995). Extending the boundaries of moral
education. In W. Kohli (Ed.), Critical conversations in philosophy of
education (pp. 149-158). New York: Routledge Publishers.
Selman, G. & Dampier, P. (Eds.). (1991). The foundations of
adult education in Canada. Toronto: Thompson Educational Publishing, Inc.
Singer, J. (1972). Boundaries of the soul. Toronto: Doubleday.
Washburn, M. (1990). Two patterns of transcendence. Journal of
Humanistic Psychology, 30(3), 84-112.
Wilber, K. (1979). No boundary: Eastern and western approaches
to personal growth. Los Angeles: Center Publications.
Young, R. (1997). No neutral ground: Standing by the values we
prize in higher education. San Francisco: Jossey-Bass Publishers.